Bible Commentaries

Exodus 21:2-4 — protected slaves in Israel better than the laws of other nations protected slaves in those countries. [Note: See Robert Gnuse, "Jubilee Legislation in Leviticus: Israel’s Vision of Social Reform," Biblical Theology Bulletin 15:2 (April 1985):44.] We should read Exodus 21:4 with the following condition added at the end of the verse: unless he pays a ransom for them. This was possible as is clear from the instructions regarding the redemption of people that follow. Why did God permit slavery

2 Kings 18:1-12 — 1. Hezekiah’s goodness 18:1-12 Hezekiah began reigning as his father Ahaz’s vice-regent in 729 B.C. and ruled as such for 14 years. In 715 B.C. he began his sole rule over Judah that lasted until 697 B.C. (18 years). He then reigned with his son Manasseh who served as his vice-regent for 11 more years (697-686 B.C.). His 29-year reign (2 Kings 18:2) was from 715-686 B.C.

Job 9:1-22 — 4. Job’s first reply to Bildad chs. 9-10 "From this point on, the emphasis in the discussion is on the justice of God; and the image that is uppermost in Job’s mind is that of a legal trial." [Note: Wiersbe, pp. 22-23.]

Psalms 120:3-4 — 2. God’s destruction of liars 120:3-4 The writer asked the liar what would befall him and then answered his own question. God would destroy him as a warrior who shot arrows at an enemy or as a fire devoured a dry broom tree.

Psalms 89:1-4 — 1. God’s character and covenant with David 89:1-4 Ethan announced two major themes of this psalm in Psalms 89:1-2. These are the loyal love (Heb. hesed) and faithfulness of Yahweh. References to God’s loyal love occur in Psalms 89:1-2; Psalms 89:14; Psalms 89:24; Psalms 89:28; Psalms 89:33; Psalms

Proverbs 19:1-16 — 4. Further advice for pleasing God 19:1-22:16 As was true in the chapter 10-15 section, this one (Proverbs 16:1 to Proverbs 22:16) also becomes more difficult to outline as it ends, because there are fewer groupings of proverbs.

Leviticus 24:1-9 — D. The preparation of the holy lamps and showbread 24:1-9 The connection of these instructions with what precedes is this. The Israelites were not only to offer themselves to Yahweh on special days of the year, but they were to worship and serve Him every day of the year. The daily refueling and burning

Jeremiah 14:17-4 — A lament during a national defeat 14:17-15:4 The national defeat pictured in this lament was a serious one. It may have been the first Babylonian invasion of Judah in 597 B.C., which resulted in severe destruction and exile for some Judeans.

Jeremiah 23:11 — The Lord announced that both prophets and priests were polluted with unfaithfulness. They even practiced their wickedness in the temple, where of all places they should have been faithful to the Lord (cf. 2 Kings 21:3-7; 2 Kings 23:4-7; Ezekiel 8).

Jeremiah 31:20 — Yahweh still regarded the people of Ephraim as His dear son and delightful child. Even though He had rebuked him, He still remembered and yearned for him. He would surely have mercy on these people (cf. Hosea 11:1-4; Hosea 11:8-9).

Jeremiah 8:4-25 — Incorrigible Judah 8:4-10:25 The twin themes of Judah’s stubborn rebellion and her inevitable doom tie this section of miscellaneous messages together. The section contains mostly poetic material, and the prophecies bear the marks of Jehoiakim’s early reign (perhaps shortly after 609 B.C.).

Ezekiel 11:22-23 — perspective of someone in Jerusalem. The removal of God’s blessing signaled the end of His longsuffering with His sinful people, and it opened the way for His judgment to fall on them (cf. Romans 1:18-32). From this point on in Ezekiel-until Ezekiel 43:1-4, in which the prophet saw in another vision the glory of God returning to the city-the prophet saw the Lord’s presence and glory removed from Jerusalem. "The departure of the divine glory (the visible symbol of God’s presence)

Deuteronomy 21:10-14 — Limits on a husband’s authority 21:10-14 Israelite men could marry women from distant conquered cities taken as prisoners of war (provided they did not already have a wife). Such a woman had to shave her head and trim her nails. These were rituals of purification customary in the ancient Near

John 7:38 — believer rather than Jesus. This does not mean that Jesus was saying that the believer was the source of the living water. The living water is a reference to the Holy Spirit elsewhere in John, and it is Jesus who pours out the Spirit as living water (John 4:14). Jesus spoke elsewhere of the living water welling up within the believer (John 4:14). The idea is not that the Spirit will flow out of the believer to other believers. We are not the source of the Spirit for others. It is rather that the Spirit

1 Corinthians 6:20 — Furthermore, God has purchased (Gr. agorazo) every Christian with a great price, the blood of Jesus Christ (Romans 3:24-25; Ephesians 1:7; et al.). So we belong to Him for a second reason. In view of this we should glorify God in our bodies rather than degrading Him through fornication (cf. Romans 12:1-2). Usually the New Testament emphasis is on redemption leading to

Galatians 1:10 — acclaim above all else, and there are some still. It is part of fallen human nature that even those charged with the responsibility of proclaiming the gospel can fall into the trap of trying to be popular rather than faithful." [Note: Morris, p. 46.] Paul’s critics may have accused him of preaching one thing to some people and the opposite to others (cf. Galatians 5:2; Galatians 5:11). It is understandable how some people might have concluded this (cf. 1 Corinthians 9:22). However, Paul’s

Ephesians 1:13 — Holy Spirit," Bibliotheca Sacra 155:618 (April-June 1998):139-63; Robert G. Gromacki, Salvation is Forever; Michael Eaton, No Condemnation: A New Theology of Assurance.] Seals at the time Paul wrote indicated security (Matthew 27:66; Ephesians 4:30), authentication and approval (John 6:27), genuineness (John 3:33), and ownership (2 Corinthians 1:22; Revelation 7:2; Revelation 9:4). God seals the believer by giving him or her the indwelling Holy Spirit who keeps the Christian in Christ. The

Philippians 2:25 — necessary to send Epaphroditus immediately. He would explain shortly why he did this. First, he wanted to commend his messenger. Epaphroditus’ name appears nowhere else in the New Testament other than in Philippians in this form (cf. Philippians 4:18). However Epaphras, the less formal name, appears in Colossians 1:7; Colossians 4:12; and Philemon 1:23. These were probably two different individuals, however, since the Epaphroditus of Philippians was apparetly from Macedonia and the Epaphras of

1 Timothy 2:5-6 — Another possibility is that God inspired him to form this statement himself as he wrote this epistle. In either case we have here a succinct affirmation of the person and work of Christ. The whole statement supports what Paul just said in 1 Timothy 2:3-4. The God-man is the only mediator of the New Covenant between God and man, providing salvation man-ward and facilitating prayer God-ward. This is something that people have found hard to accept throughout history. In Paul’s day the Jews looked

Revelation 5:6 — judging the world in righteousness (Psalms 2). John saw the Lamb now in the center of all the angelic creatures gathered around the throne as the central character and most important personage in the entire heavenly scene (cf. Revelation 3:21; Revelation 4:6; Revelation 7:17). The Lamb was standing, ready to complete His work, bearing the marks of His death. His self-sacrifice led to His supreme power. "In one brilliant stroke John portrays the central theme of NT revelation-victory through sacrifice."